Then shall the kingdom of heaven be likened unto ten virgins. Matthew 25:1-13 The ten virgins W. M. Taylor, D. D. I. WE HAVE HERE TWO CHARACTERS CONTRASTED. "Five were wise and five were foolish." That we may define the difference between them, it is needful that we have a clear conception of the things in which they were alike. 1. They all had some knowledge of, and regard for, the bridegroom, and desired to honour him by going forth to meet him as he led home his bride. 2. They all had lamps which at the moment were burning. 3. That while the bridegroom tarried they all slumbered and slept. Not until his coming was announced did the difference between them develop itself. In all outward things the wise and foolish virgins were alike; the difference between them was internal. The going out of the lamp is commonly understood to mean the making of a profession, while the absence of the reserve store of oil is supposed to signify the want of sincerity in that profession. This seems to unduly narrow the scope of the parable. For the foolish virgins had a real regard for the bridegroom; they had gone far to meet him, and were disappointed at their exclusion. There was genuineness about them as far as they went; only they did not go far enough. Hence I cannot restrict this part of the story to deliberate hypocrites. I regard the foolish virgins as those who have had some feelings of attachment to Christ, and certain impulses Christward to which they yielded at the time; but they were not constant. Their emotion was a real thing, and when they were acting upon it you could not call them hypocrites; but it was not the right thing. They were animated by impulse, not principle. Their religion did not go down to the lowest depths of their nature; it was a thing on the surface. Their seed fell "upon rocky ground where it had not much earth," etc. They commenced to build a tower, but without counting the cost ( Luke 14:28, 32 ). II. THAT CHARACTER IS REVEALED BY CRISIS. A man has only as much religion as he can command in the hour of trial. The minor surprises of life are to prepare us for the last emergency. III. THAT CHARACTER IS A PERSONAL THING, and cannot be given by one man to another, but MUST BE ACQUIRED AND MANIFESTED BY EACH ONE FOR HIMSELF. Character is not transferable. I cannot give you my courage to fortify you for duty. How perilous to leave preparation for these testing times till they have come upon us. Every time we perform duty the soul is made stronger. Here the store of oil is obtained. "Add to your faith virtue" ( 1 Peter 1:5, 7 ). IV. THAT LOST OPPORTUNITIES CANNOT BE RECALLED. ( W. M. Taylor, D. D. )

Benson Commentary Matthew 25:1 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. Matthew 25:1 . Then shall the kingdom of heaven, &c. — Our Lord, having fully informed his disciples of the circumstances and general season of his coming to destroy the Jewish place and nation, that lively, earnest, and strong figure of his future coming to judge the world; he passes, as we have seen, by a natural transition, to a declaration of that dread event; of the watchfulness necessary thereto; and of the punishment to be inflicted upon those who should neglect so to watch and prepare for their Lord’s coming. Referring to these events, he here proceeds to say, Then — When the Lord shall thus come to execute judgment on the Jewish nation, or to judge mankind in general, and punish the wicked servant, shall the kingdom of heaven — The gospel kingdom, or the state of things in the visible church, particularly the character, conduct, and lot of the subjects of that kingdom; be likened unto ten virgins — Or may be represented by the character, conduct, and fate of virgins at a wedding. In order to understand this parable, we must remember that here is an allusion to the customs of the Jewish marriages, as well as those of the other eastern countries. “With them it was usual for the bridegroom to bring home his bride in the evening, sooner or later, as it might happen. And that she might be received properly at his house, his female friends of the younger sort were invited to come and wait with lamps, till some of his retinue, despatched before the rest, brought word that he was at hand; upon which they went forth, with their lamps trimmed and burning, to welcome him, and conduct him with his bride into the house. And for this service they had the honour of being guests at the marriage-feast.” To ten such virgins our Lord compares the candidates for the heavenly kingdom, the complete number of all Christian professors: he mentions ten, because this, it seems, was the general number appointed at their weddings to wait upon the bridegroom. And he compares professors to virgins, to signify the purity required in the Christian character, or perhaps merely because the allusion in the parable so required it. Which took their lamps, &c. — The lamp means a religious profession, and every one may then be said to take up this lamp, when admitted into the outward church by baptism; and went forth to meet the bridegroom — The bridegroom means the Lord Jesus in this parable, as well as in that recorded Matthew 22:2 , &c. and every one that professes to expect and prepare for his coming, whether to call men hence by death, or to summon them to his bar. may be said to go forth to meet him. Matthew 25:2 And five of them were wise, and five were foolish. Matthew 25:2-4 . And five of them were wise — Prudent and provident; and five foolish — Inconsiderate and careless. These latter took their lamps — Took up a profession of the true religion; but took no oil with them — No more than kept them burning just for the present. None to supply their future want, to recruit their lamps’ decay. They did not receive or maintain the saving grace of God, did not get or keep faith working by love, an interest in and union with Christ the good olive, or the life of God in their souls. But the wise took oil in their vessels, &c. — Together with the lamp of an external profession, they secured and maintained vital godliness, through the indwelling of the Spirit of God, and living in the Spirit, they walked in the Spirit, seeking daily, a fresh supply of spiritual strength, till their faith was made perfect. Matthew 25:3 They that were foolish took their lamps, and took no oil with them: Matthew 25:4 But the wise took oil in their vessels with their lamps. Matthew 25:5 While the bridegroom tarried, they all slumbered and slept. Matthew 25:5 . While the bridegroom tarried — That is, before they were called to attend him; they all slumbered and slept — That is, all Christians, so called, good and bad, sincere and hypocrites, those who really love and wait for the bridegroom, and those who only profess to do so; lie down together in the sleep of death: all, while the bridegroom delays to come, slumber in the grave, with respect to their bodies, and sleep till the great call, that shall awake them to different situations. This is undoubtedly the meaning of this clause, if by the coming of the bridegroom we understand Christ’s coming to raise the dead and judge mankind, which seems evidently to be primarily intended thereby. But if we also consider it as referring to calamities coming on the Jews, or to his calling us hence by death, the spiritual slumbering and sleeping of the professors of Christianity must be intended, and the meaning of the clause must be, that while Christ defers to come in these senses, instead of accounting his long-suffering salvation, ( 2 Peter 3:15 ,) and improving it accordingly, they become unwatchful, remiss and careless, lukewarm and indolent. So it was with the professors at Laodicea and Sardis, who are therefore called upon to be zealous and repent, to be watchful, and to strengthen the things which remained, which were ready to die; Christ threatening that if they would not watch, he would come unexpectedly as a thief cometh. And even the wise, who have oil in their vessels, and their lamps burning; who have saving grace in their hearts, and whose conduct is generally exemplary, while Christ delays to call them hence by death, too often, like the church of Ephesus, leave in some degree their first love, lose their watchful spirit, and abate of their zeal and diligence in doing well, and their patience in suffering ill. Matthew 25:6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6-8 . And at midnight — In an hour quite unthought of, and the most alarming. Perhaps the tradition mentioned by Jerome, which asserted that Christ would come to judgment at midnight, might be borrowed from hence; though certainly it is a very absurd one, since that can be the case only under one meridian at a time. There was a cry made, Behold, the bridegroom cometh — As Christ’s coming to judge the world will be at a time the least expected; so then a great cry will be made, for the apostle assures us, he will descend from heaven with a shout, with the voice of the archangel, and with the trump of God, 1 Thessalonians 4:16 . At this great cry, which will be heard to the ends of the earth, these virgins all awake, and begin to trim their lamps, to examine themselves, and prepare to meet their God: and now the foolish first perceive their folly: they find their lamps extinguished, and they have no oil wherewith to supply them: they find themselves destitute of vital religion, of union with Christ, and the graces of his Spirit, and that they have only a name to live while they are dead. Thus the hypocrite’s hope shall perish. And the foolish said unto the wise — Whom before, perhaps, they had despised and derided as needlessly provident; Give us of your oil, for our lamps are gone out — They were therefore once lighted and burning. As if they had said, The light that was in us has become darkness, and the warmth of our love and zeal has become cold and dead, and we are utterly unprepared to meet the bridegroom. What a time was this to make such a discovery! whether the time of being overtaken with some unexpected judgment, the time of death, or that of Christ’s second coming be intended. Reader, Unto which of the saints wilt thou turn? Who can help thee at such a season? Matthew 25:7 Then all those virgins arose, and trimmed their lamps. Matthew 25:8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. Matthew 25:9 But the wise answered, saying, Not so ; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. Matthew 25:9 . But the wise answered, saying, Not so — The words, not so, are not in the Greek, which is only, ?????? ??? ?????? ???? ??? ???? , lest it should not be sufficient for us and you. They begin the sentence abruptly, showing thereby their surprise at the state of those poor wretches who had so long deceived them, as well as their own souls. Lest there be not enough — It is sure there is not: for no man has more holiness than is sufficient for himself. Go ye rather to them that sell — Without money, and without price: That is, to God in Christ. And buy — If ye can. O no! The time is past, and returns no more. But this clause, Buy for yourselves, seems, as Dr. Doddridge observes, “merely an ornamental circumstance; and it is strange that any popish writers should consider it as favouring their doctrine of a stock of merits in the church, founded on works of supererogation; since, if it referred to them at all, (which there is no reason to imagine,) it would rather expose than encourage any dependance upon them.” Observe, reader, now only is the accepted time, and the day of salvation, when we may come to God through Christ, in the use of the means of grace, and buy for ourselves the divine oil, which will never fail us: nay, we are counselled and exhorted to do so: and if we despise and reject these counsels and exhortations, while they may be useful, our cries and wishes will be as surely rejected another day, and our vain attempts to purchase when the bridegroom is coming will issue in an eternal exclusion from his kingdom. Matthew 25:10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Matthew 25:10-12 . While they went to buy — While they made some unsuccessful efforts to obtain oil, and light their lamps; the bridegroom came, and they that were ready — They who had put on the wedding- garment, who had an interest in Christ’s obedience unto death, and were renewed by his Spirit, who had recovered the divine likeness, the whole image of God stamped upon their soul; who had done and suffered the whole will of God unto the end, while they had kept themselves unspotted from the world: they, (to speak in the language of Christ,) whose loins were girded, and their lamps burning, and themselves like unto men waiting for their Lord, went in with him to the marriage — For blessed are the dead that die in the Lord, they rest from their labours, and their works follow them: and those that are found of him in peace, without spot, and blameless, in whatever way he comes to them, shall enter into the joy of their Lord, and sit down at the marriage-feast with patriarchs and prophets, and all the company of heaven. And the door was shut — The door of salvation, of pardoning mercy, and divine acceptance; the door of repentance, faith, and holiness; of grace and glory. This is always shut at death. It is universally acknowledged among Protestants, that as death leaves us judgment finds us. And surely then it is shut, when the final sentence is passed at the great day, and the eternal Judge has fixed the states of mankind for ever. Then all entrance into the heavenly city will be for ever precluded, and he that is filthy must remain filthy still. Afterward came also the other virgins — After the door was shut and bolted against them by the irreversible decree of Heaven, they came to enter, that is, they came too late, and therefore when they would have inherited the blessing, they were rejected, and found no place for repentance. For he answered, &c. — He was heard answering from within, I know you not — Ye pretended to be my friends, and to do me honour: but you have not acted as friends, nor do I acknowledge you as such. Matthew 25:11 Afterward came also the other virgins, saying, Lord, Lord, open to us. Matthew 25:12 But he answered and said, Verily I say unto you, I know you not. Matthew 25:13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. Matthew 25:13 . Watch, therefore, &c. — See, therefore, that your mind be always awake and watchful, and that you maintain an habitual readiness for the coming of the bridegroom, not presuming on preparations to be made hereafter, lest you meet with a sad disappointment: for ye know neither the day nor the hour wherein the Son of man cometh — To receive his prepared people to himself, and for ever to exclude the backslider, the hypocrite, and the sinner, from the glories and joys of his heavenly kingdom; or when he cometh to call you hence by death, or to summon you to his bar. Remember your life is a vapour, which appeareth for a little while, and then vanisheth; work while it is day, before the night come when you cannot work. Take care especially that you have oil in your vessels, and that you keep your lamp burning, for unless you attend to these things you watch in vain; these being the great, and indeed the only distinguishing difference between the wise and the foolish virgins here spoken of. Upon the whole, in this parable the characters and final judgment of the subjects of the kingdom of heaven are described, that is to say, of persons who have enjoyed the outward dispensation of the gospel, and by professing themselves to be Christians, pretended to honour Christ. Some, with the fair light of an outward profession in their hands, have the principles of the divine life in their hearts, a stock of oil to keep that light continually burning, both pure and clear, by which means they persevere in holiness to the end. But others, having the blaze of a profession, and nothing to keep it alive, it must needs end in smoke and darkness, failing them when they have most occasion for it. The midnight cry, raised at the coming of the bridegroom, shows, not only that the day of judgment will take place when by the generality it is not looked for, but how suddenly and unexpectedly some are called away by death, so that little or no preparation can be made for the awful event in the confusion and perplexity of a death-bed sickness. In this parable, therefore, our Lord has taught us that unless we persevere in grace, having it always in possession, and even in exercise, as occasion requires, we shall be excluded from the abodes of the blessed without remedy, though we may have expressed considerable zeal and diligence in the service of Christ for a time: also, that the grace of other men, and their piety and virtue, will stand us in no stead at the hour of death or at the day of judgment. To conclude, as the parable represents the suddenness with which Christ frequently comes to call individual persons off the stage of life, it shows us both the folly and danger of delaying true and vital religion to a deathbed, and powerfully enforces habitual watchfulness upon all men, in every age, from the consideration of the uncertainty of human life; and strongly enforces the advice of Eliphaz, Acquaint now thyself with him, and be at peace; and more especially the declaration and exhortation of Christ, Behold, I come quickly: hold that fast which thou hast, that no man take thy crown: for, if any man draw back, my soul shall have no pleasure in him. Matthew 25:14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. Matthew 25:14-15 . For, &c. — To show us more clearly the nature and duty of Christian watchfulness, to which he exhorts us in the preceding verse, our Saviour immediately subjoins another parable, wherein he represents to us the different characters of a faithful and slothful servant, and the difference of their future acceptation. Like the former, the present parable is intended to stir us up to a zealous preparation for the coming of our Lord, by diligence in the discharge of our duty, and by a proper employment and a careful improvement of our talents: as well as to unmask still more fully the vain pretences of hypocrites, and to demonstrate that fair speeches and outward forms, without the power of godliness, will stand us in no stead at the last day. The kingdom of heaven is as a man, &c. — The words kingdom of heaven are improperly supplied here. The sentence should rather run thus: For he (namely, the Son of man, mentioned in the preceding verse) is as a man travelling into a far country — Alluding to Christ’s withdrawing his bodily presence from his church when he ascended into heaven, or to that long-suffering by which he waits for the fruit of our works: who called his own servants — ???? ?????? , his own, because created by his power, preserved by his providence, and purchased by his blood; and delivered unto them his goods — The goods of which he was the sole proprietor. Unto one he gave five talents — As being able to traffic with them; to another two — As not being sufficient to manage more; and to another one, as being still more infirm. So Origen. A talent being in value about 187 l. 10 s. , he who was intrusted with five, received 937 l. 10 s. ; and he who had two, 375 l. sterling. And who knows whether, all circumstances considered, there be a greater disproportion than this in the talents of those who receive the most and those who receive the fewest? By the talents here we are to understand gifts or endowments conferred for a spiritual end, powers of body and mind, abilities natural and acquired, health, strength, long life, understanding, judgment, memory, learning, knowledge, eloquence, influence, and authority over others, wealth, privileges, or offices, civil or religious, and indeed every power and advantage of which a good or bad use may be made. To every man according to his several ability — ?????? ???? ??? ????? ??????? , to each according to his individual or respective capacity, namely, to manage the sum, and according to the prospect there might reasonably be of his improving it. Or, according to the prudence, ability, and activity which he knew each to be possessed of. Matthew 25:15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Matthew 25:16 Then he that had received the five talents went and traded with the same, and made them other five talents. Matthew 25:16-18 . Then he that had received the five talents went and traded, &c. — Thus the servants of Christ should consider the gifts or talents which they have received, whether by nature or by grace, as being intrusted with them for the sole end of their serving God and their generation with the use of them; and made them other five talents — Thus he who endeavours to use the gifts of God according to the design of the giver, is sure to find them increased; and that both because the exercise of any power or ability, gift or endowment, has a natural tendency to increase it, and because the divine blessing never fails to crown human diligence, when that diligence is used in the fear of God, in obedience to his will, and with a single eye to his glory. “He who lives not solely to his own profit,” says Theophylact, “but whether he have prudence, or riches, or power, or whatever influence or art he hath, endeavours thereby to serve and be useful to others, ? ???????? ??????????? ?? ????? ???? , this is the man who doubles that which is given to him.” Likewise he that had received two, &c. — He went immediately and traded with the talents he had received, and his improvement was in the same proportion; he gained other two. But he that had received one — Being displeased, probably, that he had received no more, or being seized with servile fear, without so much as attempting to make any proper use or improvement of his talent; went and digged in the earth, &c. — Buried his talent, instead of employing it according to the design of his master, who had intrusted him with it. He did not mis-spend or mis-employ it; did not embezzle or squander it away, but he hid it. Here we have the characteristic of a slothful servant, of one who has received from God an excellent gift, and yet suffers it to remain useless and unemployed, and therefore unimproved; like money laid up in a bag, which, if properly used and dispersed, might be of much advantage, as well to the possessor as others, but while so locked up, is at once unprofitable to the owner and to all besides. And the sin of this slothful servant was highly aggravated in this, that the talent intrusted to him was not his own; he hid his lord’s money. Had it been his own he might have asked, Is it not lawful for me to do what I will with mine own? but, in truth, whatever abilities and advantages men, as the creatures and servants of the living God, possess, they are not their own: they are but stewards of them, and must give an account to their lord, whose goods they are. It was, moreover, an aggravation of this servant’s slothfulness, that his fellow-servants were busy and successful in trading; their zeal and assiduity should have provoked his; and, incited by their example, he should have gone and done likewise. It will be a high aggravation of the offence of slothful professors, who have suffered the gifts of God to remain unimproved, that their fellow-servants have, with the same means, and the same opportunities, acted with the fidelity required, and gained to the talents committed to them a sufficient increase to obtain their Lord’s approbation and applause. Reader, art thou thus slothful? Art thou burying the talent God hath lent thee? Matthew 25:17 And likewise he that had received two, he also gained other two. Matthew 25:18 But he that had received one went and digged in the earth, and hid his lord's money. Matthew 25:19 After a long time the lord of those servants cometh, and reckoneth with them. Matthew 25:19-20 . After a long time — Namely, of trial and long-suffering, and at an hour when they thought not of it; the lord of those servants cometh — Returned and summoned them to give an account of their several trusts. Thus, though the heavens have received the Lord Jesus till the time of the restitution of all things, he will surely come and reckon with his servants, and require of them a strict account of the use which they have made of their privileges and advantages, gifts and endowments; and will say to each of them, Give an account of thy stewardship, for thou mayest be no longer steward. So he that had received five talents — brought other five — Having doubled his blessings and gifts by the proper use of them; saying, Lord, thou deliveredst unto me, &c. — He acknowledges, (as did also the second, to whom two talents had been delivered,) that from the Lord only had proceeded his blessings and advantages; that they were the Lord’s talents; and that, of consequence, he was accountable to the Lord for his use of them, and for all their increase, and was to depend on the Lord’s bounty for all his reward. Observe, reader, this is the main thing on which the fidelity of us all depends: for if we do not acknowledge God’s property in us and whatever we have or are; — if we think we have an independent right to dispose of ourselves or talents just as we see fit, without reference to the great Lord of all, we do as much as we can toward divesting him of his absolute sovereignty and supremacy; we disclaim his service, and set up for ourselves; presume, impudently presume, to trade upon our own bottoms, even with the very privileges and talents with which our Lord himself hath intrusted us for his own glory. This is a much greater evil than it may be at first suspected, and far more common than we in general apprehend. Behold, I have gained five other talents — Thy gifts have been wonderfully increased by being used according to thy direction and for thy glory. Here we have a second mark of fidelity in a true servant of Christ. As he acknowledges the Lord’s absolute propriety in him, so he diligently improves the talents intrusted to him. And this he perseveres to do, notwithstanding all the inconveniences, difficulties, and impediments he meets with, or even the long absence of his Lord. Still he keeps his eye intent upon his business, and still applies himself diligently to his work, never weary of this well doing, for he knows in due season he shall reap if he faint not; and that he must be faithful unto death if he would receive the crown of life. But these proofs of fidelity will always be attended with a third, namely, a readiness to give up his account. When a man is assured that he has acted with a single eye to his master’s advantage, it is with satisfaction that he submits his account to his master’s inspection, as thereby his honesty is proved, and fidelity clearly manifested. And so it is with the sincere Christian: it is with joy that he goes to meet his Master, and to give up his account, as having the testimony of his conscience that it has been his desire and endeavour to be faithful to his trust in the use and improvement of his talents, and that with simplicity and godly sincerity he has had his conversation in the world. Then with delight he hears of his lord’s return, and, not doubting of his approbation, goes forth with joy to meet him. Matthew 25:20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. Matthew 25:21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. Matthew 25:21 . His lord said unto him, Well done — “The original word, ?? , well done, has a peculiar force and energy, far beyond what we can express in English. It was used by auditors or spectators in any public exercise, to express the highest applause, when any part had been excellently performed.” — Doddridge. Good and faithful servant — Those that own and honour God now, he will own and confess hereafter, and their diligence and integrity will be found to praise and honour and glory at the appearing of Jesus Christ. 1st, Their persons will be accepted. He that now knows their integrity will then bear witness to it; and they that are now found faithful, will then be declared to be Song of Solomon 2 d, Their performances will be accepted, Well done. Christ will call those, and those only, good servants, who have done well; for it is by a patient continuance in well doing that we seek for and obtain this glory and honour: and it is on condition of our doing that which is good, that we shall have praise of the same. Thou hast been faithful over a few things, I will make thee ruler, &c. — It is usual, in the courts of princes and families of great men, to advance those to higher offices who have been faithful in lower. Christ is a master that will prefer his servants who acquit themselves well. He has honour in store for those that honour him, — a crown, a throne, a kingdom. Here they are beggars: in heaven they shall be rulers and princes. Observe, reader, the disproportion between the work and the rewards. There are but few things in which the saints are serviceable to the glory of God, but many things wherein they shall be glorified with God. The charge we receive from God, the work we do for God in this world, is but little, very little, compared with the joy set before us: put together all our services, all our sufferings, all our improvements, all the good we do to others, all we obtain to ourselves, and they are but a few things, next to nothing, not fit to be named the same day with the glory to be revealed. Enter thou into the joy of thy Lord — The joy which he himself has purchased and provided for his servants; the joy of the redeemed, bought with the sorrow of the Redeemer; the joy which he himself is in possession of, and which he had his eye upon when he endured the cross and despised the shame, Hebrews 12:2 ; the joy of which he himself is the fountain and centre; for it is joy in the Lord, who is our exceeding joy. Into this joy glorified saints shall enter, that is, shall have a full and complete possession of it; as the heir, when he comes to age, enters upon his estate. Here the joy of our Lord enters into the saints, in the earnest of the Spirit, but shortly they shall enter into it, and shall be in it to all eternity, possessing fulness of joy and unspeakable pleasures for evermore. Matthew 25:22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. Matthew 25:22-23 . He also that had received the two talents — said, Behold, I have gained two other talents — Here we see that he who had received only two talents, gives up his account as cheerfully as he who had received five; for our comfort and reward in the day of reckoning will be according to our faithfulness, not according to our usefulness; our sincerity, not our success; according to the uprightness of our hearts, and not the degree of our opportunities. We may, therefore, well rest contented with the talents our Master has allotted us, how few or small soever they may be, especially considering, 1st, that they are intrusted with us by him who knows infinitely better than we do what we are capable of managing, and who gives to all his servants according to their ability, or according as he knows they are able to cultivate or improve more or fewer: and considering, 2d, that if more and greater talents had been vouchsafed us, more care, caution, and diligence would have been requisite, and our account would have been more difficult. But these considerations should not only make us easy in every situation of life, but should incline us to constant activity in our sphere, be it what it may. Men frequently deceive themselves, (and the delusion is specious,) by supposing if they were in such a state, and had such and such opportunities, how much they could do, what good they might effect; by which means they are led frequently to overlook the advantages and means of good in their own state, and are carried out in fond desires after that imaginary one; falling short of which, they do no good at all. So the tempter gains his end. It is our wisdom to improve the present state, the present means, the present hour. All is in God’s hand, and he best knows where and how his servants may or may not be subservient to his glory, and there can be no doubt but he will dispose of us accordingly. “Some,” says Henry, “make it an excuse for their laziness, that they have not the opportunities of serving God which others have: and because they have not wherewithal to do what they say they would, they will not do what we are sure they can, and so sit down and do nothing: it is really an aggravation of their sloth, that when they have but one talent to take care about, they neglect that one;” as is represented in the next character. Matthew 25:23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. Matthew 25:24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: Matthew 25:24-25 . He which received the one talent came — “This may intimate that we are accountable for the smallest advantages with which we are intrusted; but it cannot imply that they who have received much will ordinarily pass their account best; for it is too plain a fact, that most of those whose dignity, wealth, and genius give them the greatest opportunities of service, seem to forget they have either any Master in heaven to serve, or any future reckoning to expect; and many of them render themselves much more criminal than this wicked and slothful servant, who hid his talent in the earth.” — Doddridge. I knew that thou art a hard man — Here we have another, and no less certain mark of a slothful and wicked servant, his entertaining hard thoughts of his master. I knew, &c. — No: thou knewest him not. He never knew Christ who thinks him a hard master. Reaping where thou hast not sown — Requiring more of us than thou givest us power to perform. So does every obstinate sinner, in one kind or other, lay the blame of his own sins on God. And I was afraid — To risk thy money in trade, lest by some accident or other it should be lost, or miscarry under my management, and thou shouldst show me no mercy. Or rather, Lest, if I had improved my talent, I should have had more to answer for. So, from this fear, o

Expositor's Bible Commentary Matthew 25:1 Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. Chapter 18 The Prophecy on the Mount - Matthew 24:1-51 & Matthew 25:1-46 WE have seen that though the Saviour’s public ministry is now closed, He still has a private ministry to discharge-a ministry of counsel and comfort to His beloved disciples, whom He soon must leave in a world where tribulation awaits them on every side. Of this private ministry the chief remains are the beautiful words of consolation left on record by St. John (13-17), and the valuable words of prophetic warning recorded by the other Evangelists, occupying in this Gospel two long chapters ( Matthew 24:1-51 ; Matthew 25:1-46 .). This remarkable discourse, nearly equal in length to the Sermon on the Mount, may be called the Prophecy on the Mount; for it is prophetic throughout, and it was delivered on the Mount of Olives. From the way in which it is introduced ( Matthew 24:1-3 ) we see that it is closely connected with the abandonment of the Temple, and that it was suggested by the disciples calling His attention to the buildings of the Temple, which were in full view of the little group as they sat on the Mount of Olives that memorable day - buildings which seemed stately and stable enough in their eyes, but which were already tottering to their fall before "that eye which watches guilt And goodness; and hath power to see Within the green the mouldered tree, And towers fallen as soon as built." Thus everything leads us to expect a discourse about the fate of the Temple. The minds of the whole group are full of the subject; and out of the fulness of their hearts the question comes, "Tell us, when shall these things be? And what shall be the sign of Thy coming, and of the end of the world?" From the latter part of the question it is evident that the coming of Christ and the end of the world were closely connected in the disciples’ minds with the judgment that was about to come upon the Temple and the chosen people-a connection which was right in point of fact, though wrong in point of time. We shall not be surprised, therefore, to discover that the burden of the first part of the prophecy is that great event to which the attention of all was at that moment so pointedly directed. But since the near as well as the distant event is viewed as the coming of the Son of man, we may give to what may be called the prophecy proper as distinguished from the pictures of judgment that follow, a title which embodies this unifying thought. I - THE COMING OF THE SON OF MAN ( Matthew 24:3-44 ). In secular history the destruction of Jerusalem is nothing more than the destruction of any other city of equal size and importance. It is indeed marked out from similar events in history by the peculiarly terrible sufferings to which the inhabitants were subjected before the final overthrow. But apart from this, it is to the general historian an event precisely similar to the destruction of Babylon, of Tyre, of Carthage, or of any other ancient city once the seat of a dominion which now has passed away. In sacred history it stands alone. It was not merely the destruction of a city, but the close of a dispensation-the end of that great age which began with the call of Abraham to come out from Ur of the Chaldees, and be the father of a people chosen of the Lord. It was "the end of the world" (comp. R.V, Matthew 24:3 , margin) to the Jews, the end of the world which then was, the passing away of the old to give place to the new. It was the event which bore the same relation to the Jews as the Flood did to the antediluvians, which was emphatically the end of the world to them. If we bear this in mind it will enable us to appreciate the tremendous importance assigned to this event wherever it is referred to in the sacred Scriptures, and especially in this momentous chapter. But though the destruction of Jerusalem is the primary subject of the prophecy, in its full sweep it takes a far wider range. The Saviour sees before Him with prophetic eye, not only that great event which was to be the end of the world which then was-the close of the dispensation of grace Which had lasted two thousand years: but also the end of all things, when the last dispensation of grace-not for Israel alone, but for the whole world-shall have come to a close. Though these two events were to be separated from each other by a long interval of time, yet were they so closely related in their nature and issues that our Lord, having in view the needs of those who were to live in the new dispensation, could not speak of the one without also speaking of the other. What He was then saying was intended for the guidance, not only of the disciples then around Him, and of any other Jews who might from them receive the message, but also for the guidance of the whole Christian Church throughout the world to the end of time, -another marvellous illustration of that sublime consciousness of life and power, infinitely beyond the limits of His mere manhood, which is ever betraying itself throughout this wondrous history. Had He confined Himself to the destruction of Jerusalem, His words would have had no special interest for us, any more, for example, than the burden of Babylon or of Tyre or of Dumah in the Old Testament Scriptures; but when He carries us on to that Last Great Day, of which the day of Jerusalem’s destruction (as closing the Old Testament dispensation) was a type, we recognise at once our own personal interest in the prophecy; for we ourselves are individually concerned with that Day-we shall then either be overwhelmed in the ruins of the old, or shall rejoice in the glories of the new; therefore we should feel that this prophecy has an interest for us as personal as it had for those who first heard it on the Mount of Olives. As might be expected from the nature of its subject, the interpretation of the prophecy in matters of detail is beset with difficulties. The sources of difficulty are sufficiently obvious. One is in the elimination of time. The time of both events is studiously concealed, according to the principle distinctly announced by our Saviour just before His ascension: "It is not for you to know the times or the seasons, which the Father hath put in His own power." There are in each case signs given, by which the approach of the event may be recognised by those who will give heed to them; but anything in the shape of a date is studiously avoided. It is perhaps not too much to say that nine-tenths of the difficulties which have been encountered in the interpretation of this passage have arisen from the unwarrantable attempts to introduce dates into it. Another difficulty arises from the similarity of the two events referred to, and the consequent applicability of the same language to both of them. This leads to different opinions as to which of the two is referred to in certain places. To show the source of these difficulties is to suggest their solution; for when we consider that one event is the type of the other, that one is as it were the miniature of the other, the same on a much smaller scale, we need not hesitate to apply the same language to both, - it may be literally in the one case and figuratively in the other; or it may be in a subordinate sense in the one ease, and in the fullest sense in the other; or it may be in precisely the same sense in both cases. In general, however, it will be observed that the lesser event-the destruction of Jerusalem stands out in full prominence in the beginning of the prophecy, and the greater event-the Great Day of our Saviour’s appearing-in the latter part of it. Still another source of difficulty is that, while our Saviour’s object in giving the prophecy was practical, the object of many who study the prophecy is merely speculative. They come to it to satisfy curiosity, and as a matter of course they are disappointed, for our Lord did not intend when He spoke these words to satisfy so unworthy a desire; and, though His word never returns to Him void, it accomplishes that which He pleases, and nothing else; it prospers in the thing to which He has sent it, but not in the thing to which He has not sent it. He has sent us this, not to satisfy our curiosity, but to influence our conduct; and if we use it not for speculative but for practical purposes-not to find support for any favourite theory, which parcels out the future, giving days and hours, which neither the angels in heaven nor the Son of man Himself could tell { Mark 13:32 } -but to find food for our souls, then we shall not be troubled with so many difficulties, and we shall certainly not be disappointed. Before we pass from the difficulties of this. prophecy, observe how strong an argument they furnish for its genuineness. Those who deny the divinity of Christ are greatly troubled with this prophecy, so much so that the only way in which they can get rid of its witness to Him is by suggesting that it was really composed after the destruction of Jerusalem, and therefore never spoken by Christ at all. There are difficulties enough of other kinds in the way of such a disposal of the prophecy; but there is one consideration which absolutely forbids it-viz., that any one writing after the event would have avoided all that vagueness of language which gives trouble to expositors. To those who can judge of internal evidence, its obscurity is clear proof that this discourse could not have been produced in the full light of the subsequent history, but must have been what it professes to be, a foreshadowing of coming events. We may not, with the limits imposed by the plan of these expositions, attempt a detailed explanation of this difficult prophecy, but must content ourselves with giving only a general view. Our Lord first warns His disciples against expecting the crisis too early ( Matthew 24:4-14 ). In this passage He prepares the minds of His disciples for the times of trouble and trial through which they must pass before the coming of "the great and notable day of the Lord" which was at hand: there shall be false Christs and false prophets-there shall be wars and rumours of wars, and shaking of the nations, and famines, and pestilences, and earthquakes in divers places; yet will all these be only "the beginning of sorrows." He also prepares their minds for the gigantic work which must be done by them and by their brother-disciples before that great day: "This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." Thus are the: disciples taught the very important and thoroughly practical truth, that they must pass. through a great trial and do a great work before the Day shall come. He then gives them a certain sign by which they shall know that the event is imminent, when. it does approach. This is not equivalent to fixing a date. He gives them no idea how long the period of trial shall last, no idea how long time’ they shall have for the great work before them-He simply gives them a sign, by observing which they shall not be taken completely by surprise, but have at least a brief space to make their escape from the condemned city. And so very little time will elapse between the sign and the event to which it points, that He warns them against any delay, and tells them, as soon as it shall appear, to flee at once to the mountains and escape for their lives. It is sufficiently evident, by comparing this passage with the corresponding place in Luke, where our Lord speaks of Jerusalem being compassed with armies, that the "abomination of desolation standing in the holy place" refers to some particular act of sacrilegious impiety committed in the Temple just at the time the Romans were beginning to invest the city. Attempts have been made historically to identify this profanation, but it is doubtful if these have been successful. It is sufficient to know that whether or not the fact has found a place in history, it served its purpose as a sign to the Christians in the city who had treasured up in their hearts their Saviour’s warning words. Having told them what the sign would be, and counselled His disciples to lose no time in making their escape as soon as they should see it, He further warns them, in a few impressive words, of the terrors of those days of tribulation ( Matthew 24:19-22 ), and then concludes this portion of the prophecy by warning them against the sup-position-a very natural one in the circumstances-that even then the Son of man should come. So far we have found the leading ideas to be simple and practical, and all connected with the destruction of Jerusalem. (1) Do not expect that event too early; for you must pass through many trials and do much work before it. (2) As soon as you shall see the sign I give you, expect it immediately, and lose no time in making your escape from the horrors of these awful days. (3) Even then, however, do not expect the personal advent of the Son of man; for though it is a day of judgment, it is only one of those partial judgments which are necessary on the principle that "wheresoever the carcase is, there will the eagles be gathered together." The personal advent of Christ and the day of final judgment are only foreshadowed by, not realised in, the destruction of Jerusalem and the close of the old dispensation. The three closing verses of this portion of the prophecy refer pre-eminently to the great Day of the coming of the Son of man ( Matthew 24:29-31 ). The word "immediately" has given rise to much difficulty, on account of the hasty conclusion to which some have come that "immediately after the tribulation of those days" must mean immediately after the destruction of Jerusalem; according to Which all this must have taken place long ago. It is, indeed, sufficiently obvious that the tribulation of those days began with the destruction, or rather with the besieging, of Jerusalem. But when did it end? As soon as the city was destroyed? Nay. If we wish to get some idea of the duration of those days of tribulation, let us turn to the same place in the same prophecy as given by St. Luke, { Luke 21:23-24 } where it clearly appears that it embraces the whole period of the Jewish dispersion and of the standing of the Gentile Church. "The tribulation of those days" is going on still, and therefore the events of these verses are still future. We look forward to the Day of the Lord of which that terrible day of judgment, to which their thoughts were first turned, was only a dim foreshadowing-a Day far more august in its nature, far more awful in its accompaniments, far more terrible in its aspect to those who are unprepared for it, yet full of glory and of joy to those who "love His appearing." Appended to the main prophecy are some additional warnings as to time ( Matthew 24:32-44 ) setting forth in the most impressive manner the certainty, the suddenness, and, to those who are not looking for it, the unexpectedness of the coming of the Day of the Lord. Here again, in the first portion the destruction of Jerusalem, and in the latter portion the Day of the Son of man, is prominent. If we bear this in mind it will remove a difficulty many have found in Matthew 24:34 , which seems to say that the events specially referred to in Matthew 24:29-31 would be fulfilled before that generation passed away. But when we remember that the prophecy proper closes with the thirty-first verse ( Matthew 24:31 ), and that the warning as to the imminency of the events referred to commences with Matthew 24:32 ; the difficulty vanishes; for it is most natural that the practical warning should follow the course of the prophecy itself, referring first to the destruction of Jerusalem, and passing from it to that grand event of which it was the precursor. On this principle Matthew 24:32-35 are quite simple and natural, as well as most impressive, and the statement of Matthew 24:34 is seen to be literally accurate. The passage from Matthew 24:36 onwards is still quite applicable to the near event, the destruction of Jerusalem; but the language used is evidently such as to carry the mind onward to the more distant event which had been brought prominently forward in the latter part of the prophecy { Matthew 24:36-44 ). In these verses, again, not only is no date given, but we are expressly told that it is deliberately withheld. What then? Are we to dismiss the subject from our minds? Quite the reverse; for though the time is uncertain, the event itself is most certain, and it will come suddenly and unexpectedly. No time will be given for preparation to those who are not already prepared. True, there will be the sign of the Son of man in heaven, whatever that may be; but, like the other sign which was the precursor of Jerusalem’s destruction, it will appear immediately before the event, barely giving time for those who have their lamps trimmed and oil in their vessels with their lamps to arise and meet the Bridegroom; but for those who are not watching, it will be too late-it will be with them as with those who lived at the close of the very first dispensation, who were "eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh." II - PARABLES AND PICTURES OF JUDGMENT - { Matthew 24:25-45 } The remainder of this great prophecy is taken up with four pictures of judgment, very striking and impressive, having for their special object the enforcement of the great practical lesson with which the first part has closed: "Watch therefore" ( Matthew 24:42-43 ); "Be ye also ready" ( Matthew 24:44 ). In the former portion of the prophecy the destruction of Jerusalem was in the foreground, and in the background the coming of the Son of man to judgment in the end of the world. In this portion the Great Day of the Son of man is prominent throughout. The four pictures, though similar in their scope and object, are different in their subjects. The first represents those who occupy positions of trust in the kingdom; the second and third, all professing Christians, -the one setting forth inward grace, the other outward activity; the fourth is a picture of judgment on the whole world. 1. The Servant Set over the Household - { Matthew 24:45-51 } As in the case of the man without the wedding garment, a single servant is taken as representing a class; and who constitute this class is made quite clear, not only by the fact that the servant is set over the household, but also by the nature of the service: "to give them their food in due season" (R.V). The application was evidently first to the apostles themselves, and then to all who in the future should be engaged in the same work of providing spiritual nourishment for those under their charge. The very pointed way in which the parable is introduced, together with the fact that only one servant is spoken of, suggests to each one engaged in the work the most careful self-examination. "Who, then, is a faithful and wise servant?" The underlying thought seems to be that such a one is not very easily to be found; and that therefore there is a special benediction for those who through the trying years are found both "faithful and wise," faithful to their high trust, wise in relation to the momentous issues depending on the manner in which they fulfil it. The benediction on the wise and faithful servant is evidently easy to miss and a great thing to gain. But there is more to be thought of than the missing of the blessing. There is a fearful doom awaiting the unfaithful servant, of which the picture following gives a terrible presentation. Both offence and punishment are painted in the very darkest colours. As to the former, the servant not only neglects his duty, but beats his fellow-servants, and eats and drinks with the drunken. Here a question arises, What was there to suggest such a representation to the Saviour’s mind? Surely it could not be intended specially for those who were sitting with Him on the mount that day. If Judas was among the rest, his sin was not of the nature that would have suggested the parable in this particular form, and certainly there is no reason to suppose that any of the rest were in the slightest danger of being guilty of such cruelties and excesses as are here spoken of. Is it not plain then, that the Judge of all had in His view the dark days to come, when the clergy of a degenerate Church would be actually guilty of cruelties and excesses such as could not be more fitly set forth in parable than by the disgraceful conduct of "that wicked servant"? This is still further confirmed by the reason given for such recklessness, -the evil servant saying in his heart, "My Lord delayeth His coming." There is reason to suppose that the early Christians expected the return of the Lord almost immediately. In so far as they made this mistake, it cannot be charged against their Master; for, as we have seen, He warns them against this error throughout the whole of the prophecy. It is plain, however, that those who made this mistake were in no danger of saying in their hearts, "My Lord delayeth His coming." But as time passed on, and the expectation of the Lord’s speedy return grew fainter, then there would come in all its force the temptation to those who did not watch against it of counting on the Lord’s delay. When we think of this, we see how necessary it was that the danger should be set forth in language which may have seemed unnecessarily strong at the time, but which the future history of the Church only too sadly justified. The punishment is correspondingly severe. The word used to picture it ("shall cut him asunder") is one to make us shudder; and some have felt surprised that our Lord did not shrink from the horror of the word. Ah! but it was the horror of the thing which He dreaded, and wished to avert. It was the infinite pity of His heart that led Him to use a word which might prove the very strongest deterrent. Besides, how significant it is! Think, again, of whom He is speaking, -servants set over His household to give food in due season, who instead of doing this maltreat their fellow-servants and ruin themselves with excess. Think of the duplicity of such conduct. By office in the church "exalted unto heaven," by practice "brought down to hell"! That unnatural combination cannot last. These monsters with two faces and one black heart cannot be tolerated in the universe of God. They shall be cut asunder; and then it will appear which of the two faces really belongs to the man: cut asunder, his place shall be appointed with the hypocrites, Where shall be weeping and gnashing of teeth ( Matthew 24:51 ). 2 and 3. The Virgins; The Talents. { Matthew 25:1-30 } The second and third pictures presented in the form of two parables of the kingdom of heaven, set before us the judgment of Christ at His coming on His professed disciples, distinguishing between real and merely nominal Christians, between the pretended and the true members of the kingdom of heaven. In the former parable this distinction is set before us in the contrast between the wise and the foolish virgins; in the latter it appears in the form of the one faithful and the two unfaithful servants. No special significance need be attached to the respective numbers, which are evidently chosen with a view to the consistency of the parables, not to set forth anything in regard to the actual proportion between hypocrites and true disciples in the visible Church. The relation between the two parables has been already indicated. The first represents the Church as waiting, the second as working, for her Lord; the first shows the necessity of a constant supply of inward grace, the second the need of unremitting outward activity; the teaching of the first is, "Keep thy heart with all diligence, for out of it are the issues of life"; of the second, "Do good as ye have opportunity," "Be faithful unto death, and I will give thee a crown of life." The parable of the Virgins comes appropriately before that of the Talents, inasmuch as a Christian’s inner life should be his first care, the outer life being wholly dependent on it. "Keep thy heart with all diligence," is the first command; "Do thy work with all diligence," the second. The first parable calls aloud to every member of the Church, "Be wise"; the second follows it with another call, as urgent as the first, "Be faithful." The Parable of the Virgins ( Matthew 25:1-13 ), with its marriage feast, recalls the parable of the marriage of the King’s Son, so recently spoken in the Temple. The difference between the two is very clearly indicated by the way in which each parable is introduced: there, "the kingdom of heaven is likened"; here, "then shall the kingdom of heaven be likened." The gospel feast which was the subject of the parable spoken in the Temple was already spread; it was a thing of the present; its word was, "All things are ready: come to the marriage": its preparation had been the object of the heavenly Bridegroom’s first coming. The wedding feast of this parable is yet to be prepared; it is "the marriage supper of the Lamb" to which the Lord will call His people at His second coming. An interval, therefore, of unknown length must pass meantime; and herein, as the sequel will unfold, lies the test which distinguishes the wise from the foolish virgins. This interval is represented by a night, with great appropriateness, seeing that the heavenly Bridegroom is the Sun of the soul. It being night, all alike grow drowsy and fall asleep. To make this a fault, as some do, is to spoil the parable. Had it been wrong to sleep, the wise virgins would certainly have been represented as keeping awake. If, then, we give a meaning to the sleep, it is not that of spiritual torpor, but rather such occupation with the concerns of the present life as is natural and necessary. As the whole of "the life that now is," up till the coming of the Lord, is represented in the parable by the night, and as sleep is the business of night, we may fairly consider that the sleep of the parable represents the business of the life that now is, in which Christians, however anxious to be ready for the coming of the Lord, must engage, and not only so, but must give themselves to it with an engrossment which for the time may amount to as entire abstraction from distinctively spiritual duties as sleep is an abstraction from the duties of the day. In this point of view we see how reasonable is our Lord’s requirement. He does not expect us to be always equally wide awake to spiritual and eternal things. The wise as well as the foolish slumber and sleep. It is not, then, by the temptation to sleep that the interval tests the virgins, but by bringing out a difference which has existed all the while, though at the first it did not appear. All seemed alike at the beginning of the night. Had not every one of them a lamp, with oil in it, and were not the lights of all the ten brightly burning? Yes; and if the Bridegroom had come at that hour, all would have seemed equally ready. But the Bridegroom tarries, and while He tarries the business of the night must go on. In this way time passes, till at an unexpected moment in the very middle of the night as it were, the cry is heard "Behold the Bridegroom cometh; go ye out to meet Him. Then all those virgins arose, and trimmed their lamps." Still no difference: each of the ten lamps is trimmed and lighted. But see, five of them are going out almost as soon as they are kindled! What is the reason? There is no store of oil. Here, then, is the difference between the wise and the foolish, and here lies, therefore, the main point of the parable. What, then, are we to understand in the spiritual sphere by this distinction? That the wise and the foolish represent the watchful and the unwatchful is plain enough; but is there not something here to let us deeper into the secret of the great difference between the one and the other? In order to get this, it is not at all necessary to ask for the significance of each separate detail-the lamp, the wick, the oil, the oil vessel. The details belong to the drapery of the parable; the essentials are manifestly the light and the source whence it comes. The light is the very familiar symbol of the Christian life; the source whence it comes is Divine grace, abiding unseen in the heart. Now, there is a certain superficial goodness which shines for the moment much as the true light of grace shines, but is connected with no perennial supply; there is no oil vessel from which the lamp can be constantly replenished. There may be a flaring up for a moment; but there is no steady enduring light. All which points to the conclusion that the foolish virgins represent those professing Christians who have religious emotion enough to kindle their lamp of life and make it glow with a flame which looks marvellously like true devotion, but which is little else than the blazing up of natural feeling; while the wise virgins represent those whose constant habit is devotion, whose grace is something they carry with them always, so that at any moment the light of it may shine, the flame glow, pure, bright, steady, inextinguishable. They may be as much engaged in the business of life as the others, so that no flame of devotion may be seen; but deep down, hidden out of sight, like the oil in the vessel, there is abiding grace, which is only waiting the occasion to burst into a flame, of prayer or praise or joyful welcome of the Bridegroom at whatever moment He may come. The distinction, therefore, is between those worldly Christians, whose devotion is a thing of now and then, and those thorough Christians whose devotion is habitual, not always to be recognised on the surface of their life, not always to be seen of men, not so as to hinder their engrossment in business hours with the ordinary duties of life, but so as to be always there, the deep abiding habit of their souls. There is the secret of watchfulness; there the secret of readiness for the coming of the Lord. This explains why the wise virgins cannot help the foolish. It is not that they are selfish, and will not do it; but that it cannot be done. Some commentators, men of the letter, have puzzled themselves as to the advice to go to them that sell and buy. That, again, belongs to the framework of the parable. The thought conveyed is plain enough to those who think not of the letter but of the spirit. It is simply this, that grace is not transferable. A man may belong to the warmest, devoutest, most gracious community. of disciples in all Christendom; but if he himself has been foolish, if he has not lived in communion with Christ, if he has not kept himself in communication with the Fountain of grace, not all the saints in whose company he has passed the night of the Lord’s personal absence, however willing they may be, will be able to lend him as much as one drop of the sacred oil. The same principles are applicable to the solemn close of the parable. The question has been asked, Why did not the Bridegroom open the door? Late though the foolish virgins were, they wished to enter, and why should they not be allowed? Again let us look beyond the letter of the parable to the spirit of it-to the great spiritual facts it pictures for us. If it were the mere opening of a door that would remedy the lateness, assuredly it would be done; but the real fact is, that the lateness is now beyond remedy. The door cannot be opened . Ponder the solemn words: "I know you not." It is a question of the union of the life with Christ. The wise virgins had lived a life that was always, even in sleep, hid with Christ in God; the foolish virgins had not: they had lived a life which had transient shows of devotion in it, but no reality-a mistake too fatal to be in any wise remedied by the spasms of a few minutes at the close. It is the old familiar lesson, that cannot be taught too often or taken to heart too earnestly: that the only way to die the death of the righteous is to live the life of the righteous. The Parable of the Talents deals with the same subjects-viz., the professed disciples of Christ; only instead of searching the reality of their inner life